Now a dispute arose between the disciples of
John and a Jew 13 about ceremonial washings.

26

So they came to John and said to him,
"Rabbi, the one who was with you across the Jordan, to whom you testified,
here he is baptizing and everyone is coming to him."

27

John answered and said, "No one can
receive anything except what has been given him from heaven.

28

You yourselves can testify that I said (that) I
am not the Messiah, but that I was sent before him.

29

The one who has the bride is the bridegroom;
the best man, 14 who stands and listens for him, rejoices
greatly at the bridegroom's voice. So this joy of mine has been made complete.

30

He must increase; I must decrease."

31

15 The one who comes from above is above all. The
one who is of the earth is earthly and speaks of earthly things. But the one
who comes from heaven (is above all).

32

He testifies to what he has seen and heard, but
no one accepts his testimony.

33

Whoever does accept his testimony certifies
that God is trustworthy.

34

For the one whom God sent speaks the words of
God. He does not ration his gift 16 of the Spirit.

35

The Father loves the Son and has given
everything over to him.

36

Whoever believes in the Son has eternal life,
but whoever disobeys the Son will not see life, but the wrath of God remains
upon him.

1 [1-21] Jesus instructs Nicodemus on
the necessity of a new birth from above. This scene in Jerusalem at Passover
exemplifies the faith engendered by signs (⇒ John
2:23). It continues the self-manifestation of Jesus in Jerusalem
begun in John 2. This is the first of the Johannine discourses, shifting from
dialogue to monologue (⇒ John 3:11-15) to reflection
of the evangelist (⇒ John 3:16-21). The shift from
singular through ⇒ John 3:10 to plural in
⇒ John 3:11 may reflect the early church's
controversy with the Jews.

2 [1] A ruler of the Jews: most
likely a member of the Jewish council, the Sanhedrin; see the note on
⇒ Mark 8:31.

3 [3] Born: see the note on ⇒ John
1:13. From above: the Greek adverb anothen means both "from
above" and "again." Jesus means "from above" (see
⇒ John 3:31) but Nicodemus misunderstands it as "again."
This misunderstanding serves as a springboard for further instruction.

4 [8] Wind: the Greek word pneuma (as
well as the Hebrew ruah) means both "wind" and "spirit." In
the play on the double meaning, "wind" is primary.

5 [14] Lifted up: in
⇒ Numbers 21:9 Moses simply "mounted" a
serpent upon a pole. John here substitutes a verb implying glorification.
Jesus, exalted to glory at his cross and resurrection, represents healing for
all.

6 [15] Eternal life: used here for
the first time in John, this term stresses quality of life rather than
duration.

7 [16] Gave: as a gift in the
incarnation, and also "over to death" in the crucifixion; cf
⇒ Romans 8:32.

8 [17-19] Condemn: the Greek root
means both judgment and condemnation. Jesus' purpose is to save, but his coming
provokes judgment; some condemn themselves by turning from the light.

9 [19] Judgment is not only future
but is partially realized here and now.

10 [22-26] Jesus' ministry in Judea is
only loosely connected with ⇒ John
2:13-⇒ 3:21; cf ⇒ John
1:19-36. Perhaps John the Baptist's further testimony was transposed
here to give meaning to "water" in ⇒ John
3:5. Jesus is depicted as baptizing (⇒ John
3:22); contrast ⇒ John 4:2.

11 [23] Aenon near Salim: site
uncertain, either in the upper Jordan valley or in Samaria.

12 [24] A remark probably intended to
avoid objections based on a chronology like that of the synoptics
(⇒ Matthew 4:12; ⇒ Mark
1:14).

13 [25] A Jew: some think Jesus is
meant. Many manuscripts read "Jews."

14 [29] The best man: literally,
"the friend of the groom," the shoshben of Jewish tradition, who
arranged the wedding. Competition between him and the groom would be
unthinkable.

15 [31-36] It is uncertain whether
these are words by the Baptist, Jesus, or the evangelist. They are reflections
on the two preceding scenes.

16 [34] His gift: of God or to Jesus,
perhaps both. This verse echoes ⇒ John 5:8.